From Anthony (Gus Hall & CPUSA)

Dayne Goodwin dayneg at
Sun Oct 22 17:34:45 MDT 2000

        Here are two more paragraphs from Earl Browder's 1966 talk which
was printed in _As We Saw the Thirties_, ed. Rita James Simon, U. Illinois
Press, 1967.  They support Anthony's account of this period.

        "The Communist Party, on the other hand, rapidly moved out of its
extreme leftist sectarianism of 1930 toward the broadest united front
tactics of reformism for strictly limited immediate aims.  It relegated
its revolutionary socialist goals to the ritual of chapel and Sundays on
the pattern long followed by the Christian Church.  On weekdays it became
the most single-minded practical reformist party that America ever
produced.  Thus the Socialist party, despite its initial advantages over
the Communists, lost ground steadily to them.  By the middle of the
thirties the positions of the two parties were reversed, the Communists
had the upper hand in all circles that considered themselves left of the
New Deal." [p. 237, 2nd printing, 1969]

        "The American Communist party, entering the 1930's as an
ultra-leftist political sect of orthodox Marxist-Leninist ideology, found
itself engaged in practical struggles for immediate aims, among which
special importance was given to social insurance and a strong trade union
movement.  By 1935 social insurance was established in principle and a big
upsurge in trade unionism was underway.  By participating in these
struggles the Communist party had strengthened itself; its influence in
the nation was no longer negligible.  These activities were essentially
*reformist.*  As a *revolutionary* party it had not advanced an inch.  On
the contrary it had buttressed the Roosevelt New Deal and postponed
revolutionary prospects indefinitely.  Without a revolutionary situation a
revolutionary party either stagnates in isolation, or it finds itself
engaged in struggles which are reformist.  Then it either becomes
*consciously* reformist, or, as in the case of the American Communists,
divorces orthodox theory from practice, and, as we noted before, follows
the model of the early Christian Church, and saves the theory for Saints'
Day Celebrations."
        *emphasis* in original, p. 246, 2nd printing, 1969

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